Judas" hypocritical question, which Matthew only among the evangelists recorded, stresses again the awfulness of Judas" action in betraying Jesus. Probably Judas felt pressure to repeat the question the other disciples had asked or give himself away. "Rabbi" was a respectful title. The other disciples had called Jesus "Lord" ( Matthew 26:22). Perhaps the different title indicated that Judas viewed Jesus differently from the other disciples. [1] Jesus" reply was sufficiently vague to lead the other disciples to conclude that Judas was not guilty and Judas himself to wonder if Jesus had found him out. "You said it, not I," gives the sense of Jesus" response. The Greek text reads "su eipas." [2] The NIV translation, "Yes, it is you," is too strong. Jesus later said the identical words to Pilate ( Matthew 26:64). Judas then left the room ( John 13:30). [source][source][source]
Context Summary
Matthew 26:14-25 - A False Friend Exposed
While Mary sacrificed a large sum of money to show her love to Jesus, Judas sold Him for the hire of a slave. See Zechariah 11:12.
The Lord had a great desire to eat this last meal with His own; and it was a proof of His loving anticipation of the strain to which they were to be exposed in soul and body, that He had made arrangements for it with some secret disciple. How glad this loving soul must have been to make the loan of that guest chamber!-but have you placed your heart at His disposal? See 1 Corinthians 5:7.
It was a time of testing as well as of fellowship. None of us should sit at the table of the Lord without careful self-examination and confession. We all need to say, Lord, is it I? and to ask that we may be clad in the white robes through His precious blood. Remember, also, that they who in all humility and self-distrust fear lest they should commit the deed of treachery, are always the ones to whom it will be impossible. [source]
Chapter Summary: Matthew 26
1Jesus foretells his own death 3The rulers conspire against him 6The woman anoints his feet 14Judas bargains to betray him 17Jesus eats the Passover; 26institutes his holy supper; 30foretells the desertion of his disciples, and Peter's denial; 36prays in the garden; 47and being betrayed by a kiss, 57is carried to Caiaphas, 69and denied by Peter
Greek Commentary for Matthew 26:25
Which betrayed [ὁ παραδιδοὺς] The article with the participle has the force of an epithet: The betrayer. [source]
Reverse Greek Commentary Search for Matthew 26:25
Matthew 26:64Thou hast said [] An affirmation. You have spoken the truth. What thou hast asked me is the fact. Compare Matthew 26:25. [source]
Matthew 26:22Is it I, Lord? [μητι εγω ειμι Κυριε] The negative expects the answer No and was natural for all save Judas. But he had to bluff it out by the same form of question (Matthew 26:25). The answer of Jesus, [source]
Matthew 26:23He that dipped [ο εμβαπσας] They all dipped their hands, having no knives, forks, or spoons. The aorist participle with the article simply means that the betrayer is the one who dips his hand in the dish (εν τωι τρυβλιωι en tōi trubliōi) or platter with the broth of nuts and raisins and figs into which the bread was dipped before eating. It is plain that Judas was not recognized by the rest as indicated by what Jesus has said. This language means that one of those who had eaten bread with him had violated the rights of hospitality by betraying him. The Arabs today are punctilious on this point. Eating one‘s bread ties your hands and compels friendship. But Judas knew full well as is shown in Matthew 26:25 though the rest apparently did not grasp it. [source]
John 1:38Turned [στραπεις] Second aorist passive participle of στρεπω strephō vividly picturing the sudden act of Jesus on hearing their steps behind him. Beheld First aorist middle participle of τεαομαι theaomai (John 1:32). Both participles here express antecedent action to λεγει legei (saith). Following Present active participle of ακολουτεω akoloutheō (John 1:37). It was Christ‘s first experience of this kind and the two came from the Baptist to Jesus. What seek ye? Not “whom” Aramaic title for “Teacher” which John here translates by Διδασκαλε Didaskale as he is writing late and for general readers. Luke, a Greek Christian, does not use it, but John recalls his first use of this term to Jesus and explains it. Matthew has it only in the greeting of Judas to the Master (Matthew 26:25,Matthew 26:49) and Mark once by Judas (Mark 14:45) and twice by Peter (Mark 9:5; Mark 11:21). John‘s Gospel has the disciples at first addressing Jesus by Rabbi while others address him by Κυριε Kurie (Lord or Sir) as in John 4:11,John 4:49; John 5:7. Peter uses Κυριε Kurie in John 6:68. In the end the disciples usually say Κυριε Kurie (John 13:6,John 13:25, etc.), but Mary Magdalene says αββουνει Rabbounei (John 20:16). Being interpreted Present passive participle of μετερμηνευω methermēneuō late compound of μετα meta and ερμηνευω hermēneuō to explain (John 1:42), old word from ερμες Hermes the god of speech (hermeneutics). John often explains Aramaic words (John 1:38,John 1:41,John 1:42; John 4:25; John 9:7, etc.). Where abidest thou? They wished a place for quiet converse with Jesus. [source]
What do the individual words in Matthew 26:25 mean?
AnsweringnowJudaswhowas betrayingHimsaidNotIis itRabbiHe saysto himYouhave said
Greek Commentary for Matthew 26:25
The article with the participle has the force of an epithet: The betrayer. [source]
Reverse Greek Commentary Search for Matthew 26:25
An affirmation. You have spoken the truth. What thou hast asked me is the fact. Compare Matthew 26:25. [source]
The negative expects the answer No and was natural for all save Judas. But he had to bluff it out by the same form of question (Matthew 26:25). The answer of Jesus, [source]
They all dipped their hands, having no knives, forks, or spoons. The aorist participle with the article simply means that the betrayer is the one who dips his hand in the dish (εν τωι τρυβλιωι en tōi trubliōi) or platter with the broth of nuts and raisins and figs into which the bread was dipped before eating. It is plain that Judas was not recognized by the rest as indicated by what Jesus has said. This language means that one of those who had eaten bread with him had violated the rights of hospitality by betraying him. The Arabs today are punctilious on this point. Eating one‘s bread ties your hands and compels friendship. But Judas knew full well as is shown in Matthew 26:25 though the rest apparently did not grasp it. [source]
Second aorist passive participle of στρεπω strephō vividly picturing the sudden act of Jesus on hearing their steps behind him. Beheld First aorist middle participle of τεαομαι theaomai (John 1:32). Both participles here express antecedent action to λεγει legei (saith). Following Present active participle of ακολουτεω akoloutheō (John 1:37). It was Christ‘s first experience of this kind and the two came from the Baptist to Jesus. What seek ye? Not “whom” Aramaic title for “Teacher” which John here translates by Διδασκαλε Didaskale as he is writing late and for general readers. Luke, a Greek Christian, does not use it, but John recalls his first use of this term to Jesus and explains it. Matthew has it only in the greeting of Judas to the Master (Matthew 26:25, Matthew 26:49) and Mark once by Judas (Mark 14:45) and twice by Peter (Mark 9:5; Mark 11:21). John‘s Gospel has the disciples at first addressing Jesus by Rabbi while others address him by Κυριε Kurie (Lord or Sir) as in John 4:11, John 4:49; John 5:7. Peter uses Κυριε Kurie in John 6:68. In the end the disciples usually say Κυριε Kurie (John 13:6, John 13:25, etc.), but Mary Magdalene says αββουνει Rabbounei (John 20:16). Being interpreted Present passive participle of μετερμηνευω methermēneuō late compound of μετα meta and ερμηνευω hermēneuō to explain (John 1:42), old word from ερμες Hermes the god of speech (hermeneutics). John often explains Aramaic words (John 1:38, John 1:41, John 1:42; John 4:25; John 9:7, etc.). Where abidest thou? They wished a place for quiet converse with Jesus. [source]